as in that so in this of all things of the sort there spoken of viz. Prophecyings the word next afore 8. Object 1 Cor. 10.15 Iudge ye what I say Leaving his doctrine to be judged of by the people Solution By a judgement of pure approbation For else you must say which I think you will not presume that people are judges even of Scripture it self for so was that which he then bad them judge Object 1 Cor. 4.6 Not to think of men above what is written Solution That is whereas he had named no man but under the borrowed names of himself and Apollos they should not think or guess who he meant by him or him 10 Object 1 Pet. 4.11 If any man speak as the oracles of God Solution That is if any man have the gift of utterance or eloquent speech let him use it as Gods words speech or gift that he may be glorified 11. Object Apoc. 22.18 If any man shall adde unto the words c. Solution Either by corrupting them or holding any thing contrary to them for example that Antichrist shall be a Christian or reign 1000. years or honor Gods Tabernacle or them that dwell in heaven Apoc. 13.6 c. CHAP. II. Solving Objections against her Infallibility 1. Object Exod. 32.4 THey said These are thy Gods O Israel Idolatry taught by the Priests High Priest and all Solution No such matter For 1. Perhaps that was not the Priests saying but the Peoples 2. If the Priests not Aarons 3. If his also enticing to Idolatry migh be without teaching it 4. If he taught it he was not then the Supreme Pastor but Moses 2. Object Ier. 50.6 Their shepherds have caused them to go astray Solution But he doth not say by their teaching 3. Object Mal. 2.8 You have caused many to stumble at the Law Solution But he saith not by your teaching 4. Object Mat. 7.15 24.5 24. Take heed of false Prophets Many shall arise and deceive many c. Solution But he never said Take heed of your Pastors they shall seduce you 5. Object Mat. 13.25 The Church is compared to a field sown at first with good seed afterward over run with tares of errors Solution 1. Perhaps not the Church but particular Churches or souls 2. Grant the Church those tares meant not errors in doctrin but in life or practice 3. Grant erronous doctrines yet 1. Not sown by her or any of hers but the enemy 2. Nor springing up within her doctrine but only within the same field or countrey where it was sown or is growing 6. Object Mar. 14.64 Ioh. 9.22 The very Chair of Moses taught false doctrine viz. that Iesus was not the Christ. Solution But Moses Chair was not then in office further then it was authorized by him who albeit he did authorize it as formerly in all things until his own should be erected yet it is manifest he excepted himself who put all things under it 7. Object Luke 18.8 VVhen the Son of man comes shall he finde faith in the earth Solution Little perfect faith in the world but he shall true and perfect faith believed and professed by all lively members of his church consequently taught by her Pastors that company of his Elect spoken of Psal 89.4 Mat. 16.18 24.24 8. Object Acts 20.30 Even Pastors were to arise speaking perverse things and drawing away disciples after them Solution True particular persons e.g. Luther Cranmer Calvin c. Therefore he said not your selves but of or among your selves Nor did he give any item touching false Pastors to come but unto Pastors onely 9. Object Rom. 11.21 Even the Church of Rome her self is warned of her being in danger of falling from grace and not onely by wickedness of life but by Infidelity as the Synagogue had done Solution Not the Church of Rome for that includes the Pastor of it which then was S. Peter but the generality of particular persons among the Gentiles 10. Object Gal. 2.11 Even Peter himself erred Solution But not in teaching false doctrine 11. Object 2 Thess 2.3 Afore Antichrist's coming there was to be a notable falling away Solution But he doth not say from faith much less of the Church 12. Object 2 Pet. 2.1 There shall be false Teachers among you c. Solution But he doth not say the Church shal become a false Teacher or speak or mean of Teachers coming in quality of her Pastors but of Prophets 13. Object 1 Ioh. 4.1 Try the spirits whether they are of God c. Solution But he doth not say Try every spirit believe none nor doth he mean the spirits of Teachers authorized by the Church much less her spirit but the spirits of such as come in quality of Prophets Now that Christ and his Apostles should so often and so plainly warn people of false Teachers to come in after ages and always speak of them under the name of Prophets and never once give any least intimation of danger possible by believing the Church or their Pastors if any such danger were to be but on the contrary advise and encourage them absolutely to believe and obey them is against the very light of reason Conclusion of the second Part. You see how nothing is to be said against our Principle now let us examine yours THE THIRD PART Examining Protestant Proofs CHAP. I. Examining Proofs for the Tenet YOu say The Scripture was left for the means of teaching the Gospel See if you can finde where it saith any such thing of it self in words or sense 1. Argu. Deut. 30.10 Moses Law is called the Law in simple sense Answer Not in simple sense but onely the Law by him written for else it would exclude the Prophets with which it is often joyn'd Mat. 5.17 nay the Book of Iob which was then written and a multitude of Divine Precepts then not written namely those commanding faith hope contrition for sin c. forbidding drunkenness fornication c. 2 Argu. Deut. 31.10 Thou shalt read this law in their hearing that they may learn to fear the Lord. Answer But he doth not say that it may teach it them nor any of those things above named that contain or imply the sense of your principle compare it with them one by one and you will finde it true as I say 3. Argu. Mark 1.1 S. Mark 's is called the Gospel of Christ in simple sense Answer Not but onely the Gospel by him written for els it would exclude the other three 4. Argu. Iohn 5.39 Search the Scriptures for in them ye think to have eternal life and they are they which testifie of me Answer But he doth not say in them you may have eternal life or they will teach you or any other of the words you are to prove or to the same sense 5. Argu. Rom. 3.2 To them were committed the oracles of God Meaning the Scriptures Answer Not necessarily much less solely there having been many oracles given to them more then
or some other future temporal calamity proper to that Nation and age 5. Argu. S. Mat 12.3 Have ye not read c. Spoken by our Saviour to the people there and else where often Answer 1. Never once but to Teachers only and as such And one reason I have for saying so is because when a lay Pharisee demanded of him the way to heaven he sent him not to the Scripture as he did the Lawyer Luk. 10.26 but to his Catechism Thou knowest the Commandments Mar. 10.19 2. Grant spoken to the people it supposes they did expresses no intent they should read it Argu. 6. S. Ioh. 5.39 Search the Scriptures Plainly expressing intent the people should read them Answer No such thing For 1. It is not certain be spake to the people nay it is probable that not to them but to the Rulers My reason is because he spake it to those v. 10. who had perhaps convented afore them for certain publikely rebuked the man for carrying his bed on the Sabbath day and examined him touching his author or counsellor to whom he submissively gave the best account he then could of who it was and as soon as he knew went to give them a better who thereupon prosecuted our Saviour for his life All which look like proceedings of men fitting in Moses Chair nor is it to the contrary that they are there called bare the Iews for by that name this Evangelist often without question meant them in authority Ioh. 4.19 9.21 18.12 2. Grant spoken to the people perhaps he said not to them as your Translators render it Search but onely you do search For the Original is indifferent to either sense and the later as agreeable to the scope and coherence of the Text as the former 3. Grant the speech as you render it search it doth not necessarily infer their reading it because they might search by their Priests in their copy And it is the more possible because the Bible was then a Book of too costly a price for the ordinary peoples purse to purchase 7. Argu. Acts 8.28 The Enuch reading Scripture is set forth for an example Answer Perhaps not no more then his sudden embracing a new Religion upon no more prudencial motives then are set down especially when supposing it true as you hold he had no ground in Gods word for his reading it 8. Argu. Acts 17.11 The Bereans at least are expressely commended for it Answer 1. It may be not vid. supra par 2. c. 1. ob 6. 2. Grant they were it implies other people in such a case as that was lawfully may do the same expresses no intent they should no more then the commending of Solomon for building such a magnificent Temple David for intending it 3. Grant that also their searching it doth not nenecessarilie include their reading it no more then the King 's writing a copie of it doth the writing it himself Deu. 17.19 See what is said in the answer above to the 6. Arg. § 3. 9. Argu. Rom. 15.4 Scripture was written for our instruction Answer Most certain But strange if written for the peoples reading it should never tell them so 10. Argu. 2 Cor. 1.13 Eph. 3.4 VVhereby when ye read c. Spoken to the people Answer 1. Perhaps not no more then divers other things in the Epistles are 1 Cor. 5.4 1 Thes 5.27 but to the Pastors properlie And as is ordinarie in writing to a community to say when you read this when none is meant properlie or in his own person but the Clerk or other Officer to the Companie 2. Grant to the people it implies a supposal they did or would expresses no intent they should read it Argu. 11. Col. 4.16 Read the Epistle from Laodicea Answer Spoken to the Pastor to cause it to be read among the people or in the Church as he said in the vvords afore 12. Argu. 2 Ioh. 1. At least the Lady Elect was to read the Epistle to her written Answer No doubt it was so intended But little to your purpose For 1. She was but one person and a person to whom in particular it was written nor is there any intimation of intent she should give a copie of it or impart it to any other 2. Nor vvas it then a part of the Bible 3. Nor did it contain any doctrinal instruction further then by way of admonition or motive to beware of Hereticks n. 2. That God Almighty ordained or expressed any intent there should be any copy or transcript of any one sacred book more then that the King of the Iews when there should be one should have a copy of Moses Law Deut. 17.18 n. 3. That God Almighty ordained or expressed any intent H. Scripture or any part of it should be so much as read to the people more then the book of Deuteronomy once in 7 years namely in the year of Iubilee Deut. 31.9 once a piece of Ieremy exhorting to repentance and denouncing miseries else to come upon them Ier. 36.6 once the first Epistle to the Thessalonians to them 1 Thess 5.27 that to the Colosians to them and the Laodiceans and that from Laodicea to the Colosians Col. 4.16 §. 2. From the Old Testament n. 1. That in 700. years together viz. from Iosuah's reading it Ios 8.34 until Iosiah's 2 Chron. 34.30 any part of the Scripture more then once the piece of Ieremy abovementioned was ever read to the people or the Priests ever blamed for neglecting it Argu. 2 Chron. 17.9 It was read to them in Iehosaphat's time Answer Like enough But the text faith not so and our trial now is by expresse Text. n. 2. That there was in that Nation any copy more then the original one in the Temple of any one Sacred Book Argu. 2 Chro. 17.9 Was not that a copy as the Priests in Iehosaphat's time carried about with them Answer It may be so but perhaps not §. 3. From the Prophets That any one of them foresaw that any one title of the Gospel should be written Argu. Ezek. 1.5 Your self will say Ezekiels four Beasts presignifying the four Evangelists Answer I will not say it is certain And though I would our trial is now by express Text. § 4. From the New Testament n. 1. That anie lay-Christian ever read a word in the Bible Argu. 1. Acts 17.11 The Bereans did Answer But they were then no Christians 2. Argu. 1 Cor. 1.13 The Corinthians did Answer It may be not See sup ans to 10. arg 3. Argu. 2 Pet. 3.16 Those did that wrested it to their damnation Answer 1. Perhaps those were Teachers 2. If people they might do that without reading it n. 2. That our B. Saviour or anie Apostle took anie care or order for the means necessarie to the reading of Scripture by the people namelie preserving the Original or some Authentical Copie of it transcribing and dispersing copies of it throughout the world translating it into vulgar languages compiling the pieces of the
10.8 which indeed is hid to none but the Reprobates 2 Cor. 4.3 2. Grant he had spoken of Scripture and by name of that book of Deuteronomy the plainest in the Bible and consisting of nothing els in a maner but moral precepts written in our hearts by the light of nature exhortations admonitions motives c. to piety and obedience yet it was so unprofitable yea dangerous for ignorant people as it was neither intended for their reading Deu. 31.9 nor to be so much as read to them without an interpreter authorized Neh. 8.7 2 Chron. 17.9 Acts 15.22 3. Argu. Deut. 31.11 Thou shalt read this law before the people that have not known any thing that they may learn to fear God c. Implying it was so self-plain as the sole hearing it read was sufficient to instruct ignorant people in the knowledge and fear of God Answer No such thing as appears from what is said in the answer last afore And now I shall illustrate and confirm it to you by giving some of the reasons of it in an instance In that Book of Deuteronomie are sundry passages most admirably setting forth the great perfections of God for which we ought to fear him proposing effectual motives to it c. and so most excellent proper to inform and perfect the reader or hearer in that duty But then withal there are intermixed such expressions sometimes so descending to the vulgar capacity of God's eyes hands anger glittering sword c. Chap. 32.40 41 c. sometimes so dark e.g. Iesurun waxed fat I lift up my hand to heaven c. Chap. 32.15 40. c. sometimes so repugnant in words for example calling God sometimes by a name of the singular number Iehovah as if but one person generally of the plural Elohim which your Translators ought to have rendred Gods or the Gods sometimes setting him forth as an infinitely dreadful otherwhiles as an infinitely gentle power c. as they would be apt to beget or confirm in ignorant people erroneous apprehensions of him either too little or too great a dread of him unless heard or read by one that had been taught some rules for the right understanding of them which rules cannot be given with certainty but by the Church 4. Argu. Psal 19.8 119.105 The law of the Lord is a light enlightning the eyes of the simple Now a light is a self-sufficient or principal means to guide a man in his way Answer 1. Most certain the Law of God is in its kinde a most excellent light yea the principal in this world to guide us even Church and all in the way to heaven But David speaks not here of the Scripture nor doth he mean it necessarily much less solely 2. Grant he meant it light is not a self-sufficient means to direct a traveler in his way no not the Sun it self to one that hath a filme over his eyes or is ignorant of his way or is drunk or mad but shall light him as well out of his way as into it yea instead of his way shall light him into a pit to break his neck Now such men with a filme over their eyes are all not instructed in Religion by the Church and such drunk or mad men are all pertinacious Sectaries 5. Argu. Psal 199.99 I have more understanding then all my Teachers for thy Testimonies are my meditation Implying that a man by studying the Scripture may come to more knowledge in divine things then is in his Teachers and consequently to understand Scripture better then they and therefore without their help Answer It implies no such thing For 1. He spake not of the Scripture nor perhaps meant it 2. Nor did he perhaps speak this of himself in quality of a Believer but of a Prophet taught by inspiration 3. Nor did he prefer his understanding to all Teachers but to all his 4. Nor did he perhaps speak of wisdom speculative but practical or experimental only wherein many times simple people by devout meditation and ferverous practice of what is taught them by the Church or read by them in Scripture come to exceed their Teachers 6. Argu. S. Luke 10.26 When one demanded of our Saviour the way to heaven he sent him to the Scripture How is it written How readest thou Implying that it by it self alone is enough to shew any reader of it the way to heaven Answer Still wide For that one did not demand the way absolutely whereof himself was a Teacher but that particular new perfecter way as Christ professed to teach which favour he not thinking him worthy of sent him to Moses whose disciple he was Ioh. 9.28 And in the same manner he did at first with the other Pharisee that came to him with the same question Mar. 10.19 but when by his answer he saw cause to love him he taught him the perfect way to happiness as he did Nicodemus at first asking the necessary Ioh. 3.3 by his new Law and without sending either of them to the Scripture for either way where indeed it was not to be found 7. Argu. S. Luke 16.29 When the glutton in hell begged of Abraham a Teacher from the dead for his brethren on earth the answer was They have Moses and the Prophets let them hear them Implying Scripture alone was a means proper to teach them piety sufficient to escape hell Answer Not a tittle to any such sense For 1. He begged not a Teacher but only a witness to the doctrine of the Synagogue touching the grievousness of hell-torments c. nor therefore did Abraham remit them to Moses and the Prophets as Teachers but onely as witnesses more competent then he who was desired a Ghost from the dead 2. Nor by Moses and the Prophets did he perhaps mean their writings but the Teachers then living upon earth those in ordinary sitting in his Chair by Moses those in extraordinary which that Nation was seldom without by the Prophets And it is the more probable 1. Because it were more proper where a living witness was desired to send them to a living witness more credible then the other 2. Because it is improper to say of writings Let them hear them 3. Grant he meant the Scripture and as a means of instruction yet not as read much less interpreted by the people but as read and interpreted to them by their Pastors Therefore he said Let them hear them 8. Argu. S. Ioh. 5.39 Search the Scriptures they are they that testifie of me As who should say They are the proper principal sufficient means to teach people Religion Answer Far from any such sense For 1. He spake not this to the people but the Teachers as you will see anon cap. 6. § 1. argu 6. 2. Nor perhaps did he say to them Search but you do search the Greek word being indifferent to either and the later as agreeable to the scope and coherence of the Text as the former 3. Nor did he send any to it
of Scripture as we shal see anon rather discouraged namely from S. Pauls Epistles by reason of some things in it hard to be understood 2 Pet. 3.16 I cannot think it likely he would encourage them to the reading of this of least use and more abounding with things hard to be understood and easie to be wrested by them to their damnation then any one of S. Pauls Epistles or any other Book in Scripture 2. Grant he meant lay-Christians yet not any or every one not a Nicolaitan Apoc. 2.6 not one of Diotrephes Congregation 3 Io. 9. for certainly such a one would read it but to his greater damnation but such a one as was under his Angel or Catholick Pastor whose hearer he was as well as its reader Blessed are such readers of it woe to others CHAP. IV. Examining the proofs for the necessity of Scripture THirdly nothing can be called the means to any end to which it is not simply necessary See then if you can prove that H. Scripture is simply necessary to the teaching of Religion viz. either that there was any necessity for its writing more then necessity of command for some few pieces of the Old Testament and the Apocalipse in the New Apoc. 1.10 or that since its writing Religion cannot be taught or subsist without it 1. Argu. 2 Pet. 1.20 Holy men of old wrote as they were moved c. Answer True but moving is not commanding 2. Argu. S. Iude 3. It was needful for me to write Answer But 1. Needful is short of necessary 2. Nor did he mean needful absolutely but onely that resolving to write he saw it needful to write to them to that end or of that subject to exhort them to contend earnestly c. CHAP. V. Examining the proofs for Scripture's being sufficient FInally nothing can be called the means to any end but it must be sufficient to it Which Scripture cannot possibly be to the teaching of the Gospel unless it contain expressely every particular of it I think it vain to say importing to salvation because the Gospel can consist of none but do so in some kinde or other I say expresly because els there will need some other means with authority for as good none at all as not w th authority to deduce the inferences apply the general rules or examples of it to particular doubts or cases which is the main part of the office of teaching and so it could not deserve to be called the means If then you think H. Scripture does not contain every particular of the Gospel expressely renounce your principle If you think it do see if you can prove it 1. Argu. S. Luke 1.3 Acts 1.1 S. Luke calls his Gospel a Treatise of all things that Iesus taught or were believed among Christians And the Gospel cannot consist of more Answer 1. Yes it may namely of those as are in S. Iohn's Gospel or Epistles revealed long after S. Lukes death 2. Grant it did not he did not mean all in proper or logical sense for all absolutely but in vulgar sense onely for the generality greater or notable part usual in Scripture and particularly in him Luke 24.14 27. Acts 1.19 2. 12. 3.11 c. it being evident he wants divers particulars that are in the other Evangelists and some of them of the most fundamental in Christian Religion namely the divinity of Christ the number and names of the persons in the Godhead the institution of the two Sacraments of Baptism and Penance 2 Argu. 2 Tim. 3.16 17. Scripture is profitable for doctrine c. that the man of God may be perfect throughly furnished to every good work Therefore it contains expresly every particular of the Gospel Answer A very weak inference there being a great distance 1. betwixt every particular of the Gospel and every good work which are but a part of the particulars 2. betwixt every good work absolutely and every good work of the sorts there spoken of pertaining to a Divine viz doctrine correction c. 3. Betwixt profitable to furnish for them and containing them expressely CHAP. VI. Examining the proof of things less yet VVHat do I speak of proving such things as these See if you can prove but so much as any of these that follow namely §. 1. From Old or New Testament n. 1. That God Almighty ever ordained or expressed any intent the lay people should read the Bible or have it to read in if they pleased to instruct themselves in Religion 1. Argu. Deut. 6.7 Thou shalt write these words upon thy walls teach them thy children c. Answer Nothing to the purpose For 1. He doth not speak of or mean perhaps words written but commanded by him 2. Grant words written he doth not say thou shalt read them If you say he meant it give a reason why then he should not name it as well as he named the other teaching meditating writing and as well as he named it with the other when he spake of the Law as to be used by the chief Ruler Deut. 17.19 Ios 1.8 Nor can you say he necessarily implyed it in those commands of writing teaching and meditating on it for they might be performed sufficiently to their intent as now they are by pious Catholicks without reading it namely by being taught the commandments and other the principal parts of Gods Law most useful for them by the Priests Exod. 24.12 Deut. 31.9 19.21 2. Argu. Deut. 27.3 Thou shalt set up great stones and write upon them all the words of this law plainly Sure to the end people should read them Answer It may be so But it expresses no such intent It doth this and that 's all it expresses that it should there remain as a witness Nor is it likely that he meant the whole book of Deuteronomy much less Genesis and the rest of the Pentateuch for what a wall would that ask sure longer then that hill Ebal could contain but onely the ten Commandments with perhaps some other moral precepts admonitions and exhortations most useful for the people and needing no interpreter and the blessings on the obedient curses on the transgressors Ios 8.34 Now such a writing in that manner set forth is a different thing from the Bible H. Church at this day permitting people the one in Primars c. when she will not the other 3. Argu. Deut. 31.9 Moses delivered the Law into the hand of the Elders as well as the Priests Sure vvith intent they should read it Answer Very likely but not as to instruct themselves in Religion but to guide themselves by it in judicature as it contained the Civil Law of that Nation 4. Argu. Esa 24.16 Seek ye out of the Book of the Lord and read c. Spoken to the people Answer 1. It may be not 2. Grant it it names not nor perhaps meant the Bible nor any Book as to instruction in Religion but onely some Prophecy then written touching the Captivity
New Testament written straglinglie some in one Countrie some in another 500 miles asunder into some one volume c. § 5. From the Gospels n. 1. That our B. Lord ever spake word touching H. Scripture unto anie Christian more then to bring proofs out of it to his incredulous Disciples Luke 24.27 44. or as to anie use wherein it was to be after his ascension Argu. S. Ioh. 5.39 Search the Scripture Was not that spoken to Christians Answer No but to Infidel-Iews and as such as appears by the words immediately afore and after you believe not in me you will not come to me and by the end for which he sent them to Scripture namely to bring them to faith Consequently neither spoken nor meant to any properly or necessarily but infidel Iews n. 2. That he ever intended or foresaw otherwise then as he was God that any one tittle of his Gospel should ever be written And pray note this well §. 6. From the Acts. That any Apostle wrote or intended or knew of or foresaw the writing of any one syllable of the Gospel §. 7. From the Epistles n. 1. That any Apostle at his death knew there was any tittle of the Gospel then written more then by himself except that S. Peter knew of some of S. Pauls Epistles 2 Pet. 3.15 or to be written Argu. 2 Cor. 8.18 S. Paul speaks of S. Luke as famous then for his Gospel throughout Christendom Answer It is certain he spake not of and perhaps meant not either S. Luke or his Gospel or any written Gospel but some companion of his Silas Barnabas or some other famous for his zeal and painfulness in preaching n. 2. That he that dyed last of them S. Iohn left at his death any such volume as is now called the Bible or New Testament or any two Books of the New Testament in one volume yea or in one Countrey except where two Eptstles were written to one Church or person or any original yea or perfectly authentical copy of any one book of Old or New Testament If you can prove none of these you cannot but see how far you are from any hope or likelihood of proving any such thing as your principle THE FOVRTH PART Confuting the Protestant Tenet CHAP. I. Vrging the first argument The silence of Scripture I Hope you see how far the Scripture is from affirming your tenet Which you wil not wonder at when you shal see how much may be said out of it against it which is my next and last work I say then it is against reason to think Scripture was left for the means of teaching the Gospel My reasons are six The first because as appears by the former part it affirmes no such thing touching it self For though a negative argument from it not in Scripture therefore not true be not alwayes good it s always good against you who use it as good against us and in such a tenet as this of yours condemned by the Church and in such a point as this the most fundamental in Religion This silence if it be well considered will appear so strange to any rational man as he cannot imagine it possible had your tenet been true Considerations aggravating the silence §. 1. Of the Prophets First the silence of the Prophets is very strange For 1. There is not any eminent particular pertaining to the exterior form of the Church but we may finde it foretold in some one or other of them and some very plainly and in divers of them this touching the means of teaching the Gospel according to our opinion in almost every one of them and to some minute circumstances when it was to begin in what City in what part of the City in what manner and by what means to spread over the world how long to continue c. strange if Scripture were to be it it should never be so much as mentioned 2. And yet how many how just occasions were there for mentioning it if to be as you say namely when they name the School the master the word or Law of God yea the Gospel though by your Translators rendred profanely good tidings Esa 40.9 compared with Rom. 10.15 when Ieremy came so near the Scripture as to promise the writing of the new Law and to name by whom with and in what it was to be written But then indeed he saith it was not to be by any creature or with ink or in any material tables much less stony ones as the old was but in a more excellent way befitting a more excellent Law by God himself with grace in the hearts of the Pastors teaching it from hand to hand of the people believing it Ier. 31.31 3. Again Ezekiel in his eight last Chapters describing at large the beauty and perfection of the Church whose glory was to exceed that of the Synagogue Agg. 2.9 names all the eminent particulars wherein it was to consist under the name of their types in the Temple of Solomon and among the rest her Pastors very largely and particularly under the name of Sadoc and his sons Ezek. 44.15 c. But upon all the list we finde not the tables of Moses Law albeit that was one of the preciousest jewels of the Temple 1 King 8.9 and the proper type of the New Testament §. 2. Of the Gospels More strange is the silence of our B. Saviour in the Gospels 1. When the Law was to be written good God! what care taken 1. For its writing The principal part of it written by an Angel representing God's person Exo. 24.12 The residue by his special command by Moses 2. For its custody Layed up in the Ark the sacredst Cabinet the world ever saw there kept under the wings of the same Cherubins as kept Paradise Deut. 10.5 3. For the giving copies of it to whom c. Deut. 17.28 4. For the reading of it to the people and at what times necessarily Deut. 31.9 And all these thought fit to be recorded and within the book it self And yet that was to be the law but of that one Nation to endure but a short while to be but a small part of their Scripture was â—either necessary nor available to justifie the observers Rom. 3.20 and beside it they were to have not onely a constant race of Teachers divinely authorized but Prophets all along until the Messiah's coming Mat. 11.13 Christ's Law was to oblige every creature to endure to world's end to be necessary sufficient to justification And can it then be thought in reason he would go hence and leave it to be committed to writing and that writing to be after the Apostles death the onely means as you say of teaching it with authority and never speak any syllable concerning it 2. Nor can his silence touching it be imputed to accident or incogitancy for he could wel remember to take care for the preaching of it who were to preach it to whom what was to be taught c.
3. And how many how tempting occasions had he to have mentioned the Scripture if to be as you say at least in some kinde or other If not as the means of reaching or the matter to be taught or the rule or condition of it yet as a part of the means matter or rule at least as a Record helpful to the office namely when giving the Commission and Instructions to his Church for the teaching of his Gospel when naming the matter to be taught and the means by which he intended for ever to guide her into all truth Ioh. 14.16 16.13 when charging all creatures absolutely to believe and obey her teaching denouncing hell to them that should not assuring heaven to them that thould Mat. 16.16 4. And how easilie how soon had a word been spoken of it in some one or other of these occasions For example to have said write the Gospel or Teach Scripture or it shall guide you into truth or he that believes you or the Church teaching out of or according to it c. Nor can you say he did or might mean that condition though he named it not For besides that this is properlie that adding to and taking from Gods word written which S. Iohn denounces that heavy curse to Apoc. 22.18 by this no greater authoritie is given to the Church that City or House of God of which such glorious things are spoken in Scripture then must be given to any Tinker Woman Childe Heretick nay to the verie Devil himself for we ought to believe him teaching according to Scripture And certainlie any man considering the multiplicitie of Sects in these parts of Christendom and all grounding themselves in Scripture when he the author and finisher of our faith Heb. 12.2 never so much as mentioned it in order to Christians or his Law may wel ascribe it to his singular wisdom and goodness that he waved all mention of it for what would have been had he ever referrd us to it in any kinde whatsoever Surely had he ever mentioned it in any of those kindes abovenamed and the New Testament in the form wherein it is and the people judges of the sense of it he had left his Church in a more defective and miserable condition then ever any Prince or Law-giver left Common-wealth §. 3. Of the Acts. No lesse strange is the silence of the Historie of the Primitive Church 1. It was written purposely for a record of what the Apostles did in order to the good of religion most importing posterity to be recorded Among which certainly nothing can import us more then what they did in planting settling and declaring the means for teaching it after their decease throughout all future ages 2. Nor could any thing more or more early deserve and require their industry and sollicitude then the providing and settling the means considering among other reasons their own mortality It cannot be therefore but if a VVriting or Book were to be it one of their first cares and diligences would have been imployed in procuring it to be written the old Scripture being improper to this purpose declaring and recommending it for such to Pastors and people causing copies of it to be transcribed and dispersed over the world securing some original of it in Ierusalem Antioch Rome or other safest City translating it into vulgar Languages for the use of the common people delivering it to Presbyters at their Ordination as the Matter and Rule of their teaching finally causing record to be made of what they did in it either within the book it self or in the history of their Acts nothing possibly to be written of them being of the thousand part of that concernment for the knowledge of future ages as this 3. If they neglected or deferred the doing any thing in it for some years at first whiles together in health at liberty and the Teachers all of one minde yet afterward when they saw S. Iames beheaded and S. Peter without a miraculous rescue like to have been so too Acts 22.1 when they saw Sects springing up apace so as there was need of holding a Council to decide the controversie Act. 15.2 when that was like to be the last time of their ever meeting together in the world when admonished by that example how seasonable and necessary it then was for them to settle and declare the judge and guide of faith if to be any other then the Church how could they delay any longer to do something in it or if they did the Historian not thinking it worth the writing 4. He could note the great zeal and pains of Peter and Paul in visiting the Churches confirming them leaving among them the decrees of the Church to keep ordaining Pastors to feed and guide them instructing those Pastors for the discharge of their office after their death recommending and naming to them the proper and sufficient means to that end Acts 8.32 14.21 23. 15.36 16.4 20 20 28.32 what occasions were these for him to have said something of what they did in writing Scripture or distributing it to the Churches for to keep or recommending it to the Pastors for to teach especially when they came so neer to it as to recommend them the word of God's grace Acts 20.32 5. And yet afore the finishing of this History there were written beside S. Luke's own two of the Gospels S. Mathew's and S. Mark 's most of S. Paul's Epistles and some of them written in that very City and at that very time when he was with S. Paul Col. 4.14 2 Tim. 4.11 and as is likely writing this History yet he takes no notice at all of them §. 4. Of the Epistles Most strange of all is the Apostles own silence in their Epistles 1. They were vvritten some to the Pastors some to the people to give them the best advices and instructions they could either for them in present or to be left upon record for all Pastors and people in future ages Among which none could be more important then to declare and recommend to them the Guide and Rule of Religion after their own decease 2. And how frequent how proper occasions had they to have named the Scripture for it if it were to be Namely when advising the Pastors to teach the Word naming the matter they were to teach the rule they vvere to teach by and coming so neer the Scripture as to cal it the word of truth c. 1 Tim. 1.3 2 Tim. 1.13 2.15 4. 2. Tit. 2.1 c. when describing and enumerating the qualifications of the Teachers 1 Tim. 2.2 Tit. 1.7 what was to be committed to them in their Ordination to teach 2 Tim. 2.2 when monishing the people touching false Teachers and giving the marks whereby to know them Rom. 16.17 2 Thess 3.6 1 Ioh. 4.2.6 when charging them absolutely to obey their Pastors follow their faith receive their teaching as God's word with the meekness of new born babes
Heb. 13.7 Iam. 1.21 1 Pet. 2.2 when naming the rule of faith Rom. 12.6 the ground of truth 1 Tim. 3.15 the means left by Christ for the perfecting of the Saints Ephes 4.11 finally when naming the end vvherefore Scripture vvas given by God and to which it is profitable 2 Timoth. 3.16 3. And how easily how soon had it been named in one or other of these occasions For example to have said to Timothy or Titus Teach Scripture or according to it c. or to the people Prove all things by Scripture or Make it your rule or guide or Obey your Pastors teaching out of or according to it or it was given or is profitable that the Christian man may be perfect c. 4. At least they might have given the people some advice or encouragement in plain words to read to sometimes or the Pastors some charge to read it sometimes to them 5. Nor was it of forgetfulness that they balked the giving these instructions For in their Epistles to the Pastors they could well remember to advise and encourage them to give diligence to the reading it 1 Tim. 4.13 2 Tim. 3.16 and in some Epistles to some Churches to charge the reading of some particular Epistles in some particular Congregations once 1 Thess 5.27 Col. 4.16 and S. Peter could once take occasion to speak of his brother Paul's Epistles and by that occasion of Scripture in general but what he saith of it is so far from encouraging people to read it much less to make it their guide or rule as it is enough to scare any one either people or Divines from meddling with it without a good interpreter 2 Pet. 3.16 6. Some of these Epistles were written by them when now ready to be offered 2 Tim. 4.6 2 Pet. 1.14 by S. Iohn when now 100. year old and all the other Apostles dead and perhaps rotten long afore and he saw the Churches round about him swarming with Sects and wrote to that end chiefly to confirm Catholicks in faith and nourish them against Sects and shew them the best means and way to discern and avoid them Nor could he but know in what a sad condition the sacred writings were like to be left by him Some corrupted by Hereticks Apoc. 22.18 some counterfeit 2 Thess 2.1 some uncertain Luk. 1.1 some lost vid. infr c. 5. arg 9. § 4. some in one Countrey some in another perhaps 500. miles asunder not so much as a Catalogue of their names or number c. yet he left the world as the rest had done afore him without any least mention of the New Testament or any part of it more then what he wrote himself or that as to any office of teaching Religion CHAP. II. Vrging the second Argument Scripture not for the people MY second reason is because it was never ordained or meant so much as for the peoples reading further then the Church should see expedient to permit it but given into the hand of the Church for her to teach it to them and to be an instrument helpful to her in her office of teaching As is manifest For 1. When God Almighty had written the ten Commandments the first piece of Scripture that was written though it were the plainest both for stile and matter and most proper and useful for the people and to be the principal part of their Catecism yet he delivered it not to them but to Moses with these words expressely declaring the whole intent of it as to the people I give thee the Law which I have written that thou maist teach it to them Exod. 24.12 2. In like manner when Moses had written the Law he delivered it not to the people though the whole Nation were then present afore him in Assembly but finally or supremely unto Iosuah or Eleazar the one chief Ruler or Pastor in ordinary the other in extraordinary with these words expressely declaring the whole intent of it as to the people and the right they were to have to it At the end of every seven years thou shalt read this c. Deut. 31.9 3. This copy delivered by Moses into the High-Priests hand was there to remain without any one to have a copy of for ought appears until there should be a King who was to share the supream office with the High-Priest who was not to be in 500. years after and he was to write him a copy of it out of that which was before the Priests Deut. 87.19 4. In their custody it remained 2 Chron. 17.9 Neh. 8.1 without any copy of it for certain in all the land of Israel after Ieroboam's schism 2 Chr. 15.3 and if not after most likely nor afore for we do not finde that he meddled at all with the Bible and but one in the Church of Iudah until after the Captivity to wit that in the Priests custody in the Temple as should seem by the great matter was made of the finding it when it had been lost some years and by Iosiah's proceeding thereupon to a Reformation by it which afore it seems he could not for want of it 2 Chron. 34.14 c. The same may be said for the New Testament For 1. S. Iohn's Apocalypse the onely book of it written by command was expressely written to the Angel or Pastor of the Churches to which it was to be sent and to him alone immediately Apoc. 2.1 c. 2. His Gospel was likewise without all question delivered by him to some Pastors to be by them taught and published as appears by their testimony to it Ioh. 21.24 3. Three of S. Pauls Epistles for certain were written to Pastors alone the first and second to Timothy and that to Titus and very probably a fourth to Philemon whom he calls his fellow labourer Phil. 1. 4. So were also probably S. Lukes Gospel and Acts Theophilus to whom they were dedicated being by some ancient Writers said to have been a Bishop 5. Two other of S. Paul's Epistles though dedicated to Churches yet were delivered immediately into the hand of the Pastor to be by him read to the people or else that charge of reading them to them had been superfluous Col. 4.16 1 Thess 5.27 So in his hand they remained also after the reading and at his discretion whether he would read them the second time and much more whether permit any of the people copies of them And by parity of reason the same is to be presumed of the other Gospels and Epistles dedicated to Churches or without dedication But what need I prove it thus by inferences and presumptions When the text affirms it expressely that the Scripture was written purposely for the Church and immediately for her alone to be an instrument in her hand for teaching the people and furthering and helpful to her for the better discharge of her office 6. So saith S. Paul touching his Epistle to Timothy These things write I unto thee that thou maist know how thou oughtest to behave
hand of the people yea it's more like Divines all that he saith of it is so far from encouraging or directing them unto it as their guide or rule as it is rather to the contrary 2 Pet. 3.16 in a word to leave that of which it is certain out of Scripture's own mouth that it is most proper by it self alone to teach every creature every thing pertaining to the Gospel for that which is not proper by it self alone to teach any creature any thing Suppose God Almighty should do you the favour he did S. Stephen to let you see the heavens open and Iesus sitting at his right hand and teaching some person standing by and you should hear him say to that party Teach this man meaning you what I have taught you If he believe he shall be saved if not damned and anon after you should see him deliver to him a book saying to him I give thee this that thou maist teach it to him Exod. 24.12 and afterward some one should snatch that book from him and give it to you saying Do not believe him further then is here written he will teach you errors read this your self and guide your self and judge of his doctrine by it c. would you not think it a brainsick act to follow such counsel Sure you would in reason Such very same Counsel is that of your Ministers Neglect the Church follow the Scripture Nay it is more certain to you that Christ spake those words to her concerning you from that record of them Preach the Gospel to every creature Mar. 16.15 then if you should hear or see it now in such a vision by how much the word of Scriture is a more sure word then any sensible vision can be Lu. 16.31 2 Pet. 1.19 Nor therefore may you think or hope God Alm. will upon your prayer to him though never so humble never so fervent by his Spirit direct or inlighten you in the right understanding of Scripture sufficiently to your salvation without the Churche's ministery For he having placed that office in her in the same maner as the office of baptizing Teach all baptizing them Mat. 28.19 he will no more give you the one grace without her ministery then he will the other and therefore to begg of him to teach you himselfe would be an act of as damnable presumption as to begg of him to baptise you himselfe And therefore when S. Paul not knowing then who els he was to goe to begged it of him he sent him to the Church for that grace Act. 9.6 See the reason sup p. 8. VVhat needs any more to be said to such a good soul as I suppose you to be Let it suffice you have hitherto embraced this false principle out of ignorance and beguiling of hereticall Teachers After this admonition you have great cause to fear God will not wink at your ignorance any longer but expects from you exact obedience to this his commandement or ordinance Mal. 2.4 of hearing and following the Church as your Guide in Religion This doing you will soon finde that Rest of soul the Title of this Book promised If you neglect it neither this Book nor the Church will have need to accuse you to your Iudge at the dreadful day there are others to accuse you Moses Mathew Paul c. in whom you trust for had you believed them as you ought you would have believed her for they write of her and much more plainly then any Prophet did of Christ Ioh. 5.45 Nor may you flatter your self with hope upon your faith baptism innocency or holiness great and sensible particular favours of God to you as may seem to you in interior lights consolations assurances of your being one of his c. for unless you be an humble child or scholar of his Church no hope can be built upon them And two reasons among many other might be given are 1. Because without divine faith it is not possible to please God Heb. 11.6 Now your faith cannot be supposed divine because not grounded finally on the Church the ground of all truth and if of all truth of all faith also 2. Because not to hear or believe the Churche's teaching is a mortal sin Mat. 18.17 Mar. 16.16 and consequently inconsistent with holiness without which no man shall see God Heb. 12.14 See more places if you please to the same purpose Mat. 10.14 Lu. 10.16 Acts 2.47 13.48 Gal. 5.20 Heresies Apoc. 21.24 And therefore you may be certain the spirit that guids you to a neglect of her and flatters and comforts in you in it is not God's but the evil spirit 2 Cor. 4.3 What remains then but as you desire to see the blissful face of God and avoid eternal torments you in the first place seriously search the Scriptures or otherwise enquire and resolve your self well touching this first Question VVhat Christ left for your Guide That done to enquire VVhich is she That having found her you may seek his Law at her mouth that if you find they whom you learned your first principles from was not she you may learn them anew of her that is And then you will have some competent rule whereby to judge aright of doctrines and teachers and of the true sense of Scripture which not only you now want but in stead of it use a false one God Alm. of his goodness open your eyes to see in this your day this truth which belongs so much unto your peace The next Treatise by Gods help shall follow as soon as I am able ERRATA Pag. l. read 122 12 barely 127 25 presignified 141 8 that 143 1 think 145 1 c. 1. 147 17 admonish 160 11 duely 166 8 box 171 1 forme 179 19 insinuate 140 12 left 143 27 some 150 4 it 157 7 that hath 160 25 would 163 12 for 166 25 and that 170 1 are 183 15 Joh. 9.16 Pag. 3.20 del 1 King 17 24 pag. 32. lin 26. del unto these words if any c.